John Milton's relationships: Difference between revisions

Browse history interactively

← Previous edit

Content deleted Content added

VisualWikitext

Inline

Latest revision as of 10:38, 23 August 2022

John Milton was involved in many relationships, romantic and not, that impacted his various works and writings.

Marriage

Mary Powell

Milton married Mary Powell in May 1642, and, shortly after, she left him and returned to live with her mother. He wanted to divorce her to marry another, but the legal statutes of England did not allow for Milton to apply for a divorce.^[1] Although it is impossible to know why exactly Powell separated from Milton, it is possible that Powell's family, a strong royalist family, caused a political difference that was exacerbated by the English Civil War. Regardless of her reason, the action motivated Milton towards researching and eventually writing on the topic. During his research, he read a work of Martin Bucer discussing divorce, which encouraged him to take up the arguments and pursue a reform of the English divorce laws.^[2]

Milton began writing a series of divorce tracts. Sometime between 1642 and 1645, Milton met and attempted to pursue another woman known only as Miss Davis. During his involvement with her, he attempted to convince her that his marriage should have resulted in a divorce and that it would be appropriate for her to marry him although he was already legally married; this resulted in failure. However, this did not dissuade his campaign to reform the divorce laws, and he continued to pursue the topic until his wife returned to him.^[3] This reconciliation could have come in part from the failure of the royalists, including Powell's family, to prevail during the English Civil War and the lack of justification to further distance themselves from Milton.^[4]

Later wives

Milton and Powell's marriage lasted until 1652; Powell died while giving birth to Deborah, the couple's third daughter. Her death was followed by the death of John, their infant and only son. Milton married Katherine Woodcock in 1656. This marriage was far more successful than Milton's previous, but, like his first wife, Woodcock died from complications experienced while giving birth. By this time, Milton had fully succumbed to blindness and had to raise his three daughters. This put significant strain on Milton, and matters were only complicated further when Oliver Cromwell died in 1658 and the Commonwealth fell apart.^[5]

Milton was married for a third time on 24 February 1662, this time to Elizabeth Mynshull (1638-1728). There was a 31-year age-gap between them, but in spite of this Milton's marriage to her seems to have been incredibly happy. Indeed, Elizabeth was described as Milton's "Third and best wife," though some argued that she cheated his children and heirs out of their money upon his death. After Milton's death, Mynshull never remarried.^{[citation needed]}

Friendship

Charles Diodati

Until his marriage, Milton was involved in only one close relationship: his friendship with Charles Diodati (1608?–1638). They were schoolboys together at St Paul's School and kept up a correspondence.^[6] This exchange prompted Milton's Elegy 1.^[7]

Diodati was the nephew of Giovanni Diodati, a member of a prominent Italian Calvinist family originally from Lucca. Diodati's father Theodore was a court and fashionable Swiss-Italian physician in England, with a practice in London; he himself became a physician after studying at Oxford, in Chester and then in London. When Diodati died, Milton composed an elegy entitled Epitaphium Damonis in his friend's memory, and included a headnote saying that they "had pursued the same studies" and that they were the "most intimate friends from childhood on".^[8]^[9]

Andrew Marvell

On 21 February 1653, Milton recommended Andrew Marvell for a position with the Commonwealth's Council of State as his assistant after his previous assistant died. It is uncertain when the two first met, but Marvell knew Milton's works and included similar themes within his own poetry a few years prior. Milton liked Marvell, and in his recommendation describes Marvell as^[10]

a man whom both by report, & converse I have had with him, of singular desert for the state to make us of; who also offers himselfe, if there by any imployment for him... if upon the death of Mr. Wakerly the Councell shall think that I shall need any assistant in the performance of my place (though for my part I find noe encumberances of that which belongs to me, except it be in point of attendance at Conferences with Ambassadors, which I much confesse, in my Condition I am not fit for) it would be hard for them to find a Man soe fit every way for the purpose as this Gentleman^[11]

The Council did not accept Marvell, and they instead made Philip Meadowes, a diplomat, assistant to Milton.^[12] By September 1657, Marvell was finally allowed to be Milton's assistant, and the two become close. During this time, John Dryden was employed in the same office and, according to Barbara Lewalski, it was "A remarkable happenstance, that the three best poets of the age should be together at the same time in Cromwell's bureaucracy!"^[13]

Nathan Paget

Paget was a physician, on friendly terms with Milton from around 1651, and a cousin of his third wife Elizabeth.

Literary

Thomas Hobbes

There is little known about a direct relationship, if there was any, between Milton and Thomas Hobbes except for one passage from John Aubrey's Minutes of the Life of Mr. John Milton: "His widow assures me that Mr. T. Hobbes was not one of his acquaintances, that her husband did not like him at all, but he would acknowledge him to be a man of great parts, and a learned man. There interests and tenets did run counter to each other".^[14]

This does not stop scholars from wanting to compare these two contemporaries together, especially with their conflicting ideas on politics. To Marjorie Nicolson, Milton spent his life combating and counteracting the philosophy of Hobbes, an individual that he believed was "The Atheist and Arch Heretic".^[15] However, this view was challenged a decade later by George Williamson, who believed that, in terms of philosophy and not theology or politics, Milton and Hobbes held similar beliefs.^[16] These views became two extremes of a debate on the relationship between the two, and Nathaniel Henry, to try to find a compromise between both sides, argued that both were wrong because "Hobbes was no atheist"^[17] and that "Milton and Hobbes were in reality somewhat opposed in their views".^[18]

Henry argued that the only way to determine an intellectual relationship between the two men was to analyse how their philosophical views, and, particularly, "Milton's views on the soul must be considered from a wider point of view".^[18] The view that Milton held of the soul was the Anabaptist idea of soul sleeping. Hobbes, according to Henry, was a follower of John Calvin's Psychopannychia, which "was a tract against the 'Anabaptist' doctrine of the sleep of the soul between death and resurrection, separating the two further.^[19]

The two were also opposed in their views on how best to prevent Catholicism to enter into England. Milton believed that the only way to stop Catholicism was to remove all centralised government and liturgical practices and, according to Timothy Rosendale, "he flatly denounces the liturgy as 'evil'" and as a "popish relic".^[20] Hobbes argued that this decentralisation could not have this effect because, as Patricia Springborg points out, the "national religions of the Reformed Church still retained theological doctrines which could give Roman Catholicism a foot-hold in the realm".^[21]

Notes

^ Miller 1974 p. 3
^ Patterson 2003 pp. 279–281
^ Miller 1974 pp. 3–4
^ Patterson 2003 p. 282
^ Rumrich 2003 p. 154
^ Rumrich 2003 p. 145
^ "Milton: Elegy 1 - Notes". Archived from the original on 15 October 2008. Retrieved 12 May 2009.
^ qtd in Lewalski 2003 p. 9
^ "Diodati, Charles" . Dictionary of National Biography. London: Smith, Elder & Co. 1885–1900.
^ Lewalski 2003 pp. 292–293
^ Milton 1962 p. 859–860
^ Lewalski 2003 p. 293
^ Lewalski 2003 p. 344
^ qtd in Kerrigan 2007 p. xxx
^ Nicolson 1926 pp. 405–433
^ Williamson 1935 pp. 553–579
^ Henry 1951 p. 241
^ ^a ^b Henry 1951 p. 249
^ Henry 1951 p. 232
^ Rosendale 2004 p. 152
^ Springborg 1994 p. 555

References

Garrison, John. “Plurality and Amicitia in Milton’s Epitaphium Damonis,” Milton Quarterly 46.3 (October 2012): 154-173.
Henry, Nathaniel. "Milton and Hobbes: Mortalism and the Intermediate State," SP, Vol. 48 (1951): 234–249.
Kerrigan, William; Rumrich, John; and Fallon, Stephen (eds.) The Complete Poetry and Essential Prose of John Milton. New York: The Modern Library, 2007.
Lewalski, Barbara K. The Life of John Milton. Oxford: Blackwells Publishers, 2003.
Miller, Leo. John Milton among the Polygamophiles. New York: Loewenthal Press, 1974.
Milton, John. Complete Prose Works of John Milton Vol IV Ed. Don Wolfe. New Haven: Yale University Press, 1962.
Nicolson, Marjorie Hope. "Milton and Hobbes," SP, XXII (1935): 553–579.
Patterson, Annabel. "Milton, Marriage and Divorce" in A Companion to Milton. Ed. Thomas Corns. Oxford: Blackwell Publishing, 2003.
Rumrich, John. "Radical Heterodoxy and Heresy" in A Companion to Milton. Ed. Thomas Corns. Oxford: Blackwell Publishing, 2003.
Rosendale, Timothy. "Milton, Hobbes, and the Liturgical Subject" SEL 1500–1900. Vol. 44 No. 1 (2004).
Springborg, Patricia. "Hobbes, Heresy, and the Historia Ecclesiastica". Journal of the History of Ideas, Vol. 55 No. 4 (Oct. 1994): 553–571
Williamson, George. "Milton and the Mortalist Heresy," SP, XXII (1935): 553–579

[1] Miller 1974 p. 3

[2] Patterson 2003 pp. 279–281

[3] Miller 1974 pp. 3–4

[4] Patterson 2003 p. 282

[5] Rumrich 2003 p. 154

[6] Rumrich 2003 p. 145

[7] "Milton: Elegy 1 - Notes". Archived from the original on 15 October 2008. Retrieved 12 May 2009.

[8] qtd in Lewalski 2003 p. 9

[9] "Diodati, Charles" . Dictionary of National Biography. London: Smith, Elder & Co. 1885–1900.

[10] Lewalski 2003 pp. 292–293

[11] Milton 1962 p. 859–860

[12] Lewalski 2003 p. 293

[13] Lewalski 2003 p. 344

[14] qtd in Kerrigan 2007 p. xxx

[15] Nicolson 1926 pp. 405–433

[16] Williamson 1935 pp. 553–579

[17] Henry 1951 p. 241

[Henry_p._249-18] Henry 1951 p. 249

[19] Henry 1951 p. 232

[20] Rosendale 2004 p. 152

[21] Springborg 1994 p. 555

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]

[10]

[11]

[12]

[13]

[14]

[15]

[16]

[17]

[18]

[19]

[20]

[21]

@@ Line 1: / Line 1: @@
+{{EngvarB|date=August 2014}}
-'''[[John Milton]]''' was involved in many '''relationships''', romantic and not, that impacted his various works and writings.
+{{Use dmy dates|date=August 2014}}
+[[John Milton]] was involved in many relationships, romantic and not, that impacted his various works and writings.
 ==Marriage==
-===Marie Powell===
+===Mary Powell===
-Milton married Mary Powell in May 1642, and, shortly after, she left him and returned to live with her mother. He wanted to divorce her in order to marry another, but the legal statutes of England did not allow for Milton to apply for a divorce .<ref>Miller 1974 p. 3</ref> Although it is impossible to know why exactly Powell separated from Milton, it is possible that Powell's family, a strong royalist family, caused a political difference that was exacerbated by the English Civil War. Regardless of her reason, the action motivated Milton towards researching and eventually writing on the topic. During his research, he read a work of [[Martin Bucer]] discussing divorce, which encouraged him to take up the arguments and pursue a reform of the English divorce laws.<ref>Patterson 2003 pp. 279–281</ref>
+Milton married Mary Powell in May 1642, and, shortly after, she left him and returned to live with her mother. He wanted to divorce her to marry another, but the legal statutes of England did not allow for Milton to apply for a divorce.<ref>Miller 1974 p. 3</ref> Although it is impossible to know why exactly Powell separated from Milton, it is possible that Powell's family, a strong royalist family, caused a political difference that was exacerbated by the English Civil War. Regardless of her reason, the action motivated Milton towards researching and eventually writing on the topic. During his research, he read a work of [[Martin Bucer]] discussing divorce, which encouraged him to take up the arguments and pursue a reform of the English divorce laws.<ref>Patterson 2003 pp. 279–281</ref>
-Milton began writing a series of [[Milton's divorce tracts|divorce tracts]]. Sometime between 1642 and 1645, Milton met and attempted to pursue another woman known only as Miss Davis. During his involvement with her, he attempted to convince her that his marriage should have resulted in a divorce and that it would be appropriate for her to marry him although he was already legally married; this resulted in failure. However, this did not dissuade his campaign to reform the divorce laws, and he continued to pursue the topic until his wife returned to him.<ref>Miller 1974 pp. 3–4</ref> This reconciliation could have come in part from the failure of the royalists, including Powell's family, to prevail during the English Civil War and lacking justification to further distance themselves from Milton.<ref>Patterson 2003 p. 282</ref>
+Milton began writing a series of [[Milton's divorce tracts|divorce tracts]]. Sometime between 1642 and 1645, Milton met and attempted to pursue another woman known only as Miss Davis. During his involvement with her, he attempted to convince her that his marriage should have resulted in a divorce and that it would be appropriate for her to marry him although he was already legally married; this resulted in failure. However, this did not dissuade his campaign to reform the divorce laws, and he continued to pursue the topic until his wife returned to him.<ref>Miller 1974 pp. 3–4</ref> This reconciliation could have come in part from the failure of the royalists, including Powell's family, to prevail during the English Civil War and the lack of justification to further distance themselves from Milton.<ref>Patterson 2003 p. 282</ref>
 ===Later wives===
-Milton and Powell's marriage lasted until 1652; Powell died while giving birth to Deborah, the couple's third daughter. She was followed by the death of John, their infant and only son. Milton remarried Katherine Woodcock in 1656. This marriage was far more successful than Milton's previous, but, like his first wife, Woodcock died from complications experienced while giving birth. By this time, Milton fully succumbed to blindness and had to raise his three daughters. This put significant strain on Milton, and matters were only complicated further when Oliver Cromwell died in 1658 and the Commonwealth fell apart.<ref>Rumrich 2003 p. 154</ref>
+Milton and Powell's marriage lasted until 1652; Powell died while giving birth to Deborah, the couple's third daughter. Her death was followed by the death of John, their infant and only son. Milton married Katherine Woodcock in 1656. This marriage was far more successful than Milton's previous, but, like his first wife, Woodcock died from complications experienced while giving birth. By this time, Milton had fully succumbed to blindness and had to raise his three daughters. This put significant strain on Milton, and matters were only complicated further when Oliver Cromwell died in 1658 and the Commonwealth fell apart.<ref>Rumrich 2003 p. 154</ref>
+Milton was married for a third time on 24 February 1662, this time to Elizabeth Mynshull (1638-1728). There was a 31-year age-gap between them, but in spite of this Milton's marriage to her seems to have been incredibly happy. Indeed, Elizabeth was described as Milton's "Third and best wife," though some argued that she cheated his children and heirs out of their money upon his death. After Milton's death, Mynshull never remarried.{{citation needed|date=November 2020}}
 ==Friendship==
 ===Charles Diodati===
-Until his marriage, Milton was involved in only one close relationship: his friendship with Charles Diodati (1608?-1638). They were schoolboys together at St Paul's School and kept up a correspondence.<ref>Rumrich 2003 p. 145</ref> This exchange prompted Milton's Elegy 1.<ref>http://www.dartmouth.edu/~milton/reading_room/elegiarum/elegy_1/notes.shtml</ref>
+Until his marriage, Milton was involved in only one close relationship: his friendship with Charles Diodati (1608?–1638). They were schoolboys together at St Paul's School and kept up a correspondence.<ref>Rumrich 2003 p. 145</ref> This exchange prompted Milton's Elegy 1.<ref>{{cite web |url=http://www.dartmouth.edu/~milton/reading_room/elegiarum/elegy_1/notes.shtml |title=Milton: Elegy 1 - Notes |accessdate=2009-05-12 |url-status=dead |archiveurl=https://web.archive.org/web/20081015194646/http://www.dartmouth.edu/~milton/reading_room/elegiarum/elegy_1/notes.shtml |archivedate=15 October 2008 |df=dmy-all }}</ref>
-Diodati was the nephew of [[Giovanni Diodati]], a member of a prominent Italian Calvinist family originally from [[Lucca]]. Diodati's father Theodore was a court and fashionable Swiss-Italian physician in England, with a practice in London; he himself became a physician after studying at Oxford, in [[Chester]] and then in London. When Diodati died, Milton composed an elegy in his memory, and included a headnote saying that they "had pursued the same studies" and that they were the "most intimate friends from childhood on".<ref>qtd in Lewalski 2003 p. 9</ref><ref>{{cite DNB|wstitle=Diodati, Charles}}</ref>
+Diodati was the nephew of [[Giovanni Diodati]], a member of a prominent Italian Calvinist family originally from [[Lucca]]. Diodati's father Theodore was a court and fashionable Swiss-Italian physician in England, with a practice in London; he himself became a physician after studying at Oxford, in [[Chester]] and then in London. When Diodati died, Milton composed an elegy entitled '' Epitaphium Damonis '' in his friend's memory, and included a headnote saying that they "had pursued the same studies" and that they were the "most intimate friends from childhood on".<ref>qtd in Lewalski 2003 p. 9</ref><ref>{{cite DNB|wstitle=Diodati, Charles}}</ref>
 ===Andrew Marvell===
 On 21 February 1653, Milton recommended [[Andrew Marvell]] for a position with the Commonwealth's Council of State as his assistant after his previous assistant died. It is uncertain when the two first met, but Marvell knew Milton's works and included similar themes within his own poetry a few years prior. Milton liked Marvell, and in his recommendation describes Marvell as<ref>Lewalski 2003 pp. 292–293</ref>
-<blockquote>a man whom both by report, & converse I have had with him, of singular desert for the state to make us of; who also offers himselfe, if there by any imployment for him... if upon the death of Mr. Wakerly the Councell shall think that I shall need any assistant in the performance of my place (though for my part I find noe encumberances of that which belongs to me, except it be in point of attendance at Conferences with Ambassadors, which I much confesse, in my Condition I am not fit for) it would be hard for them to find a Man soe fit every way for the purpose as this Gentleman<ref>Milton 1962 p. 859–860</ref></blockquote>
+<blockquote>{{lang|en-emodeng|a man whom both by report, & converse I have had with him, of singular desert for the state to make us of; who also offers himselfe, if there by any imployment for him... if upon the death of Mr. Wakerly the Councell shall think that I shall need any assistant in the performance of my place (though for my part I find noe encumberances of that which belongs to me, except it be in point of attendance at Conferences with Ambassadors, which I much confesse, in my Condition I am not fit for) it would be hard for them to find a Man soe fit every way for the purpose as this Gentleman}}<ref>Milton 1962 p. 859–860</ref></blockquote>
-The Council did not accept Marvell, and they instead made Philip Meadows, a diplomat, assistant to Milton.<ref>Lewalski 2003 p. 293</ref> By September 1657, Marvell was finally allowed to be Milton's assistant, and the two become close. During this time, [[John Dryden]] was employed in the same office and, according to [[Barbara Lewalski]], it was "A remarkable happenstance, that the three best poets of the age should be together at the same time in Cromwell's bureaucracy!"<ref>Lewalski 2003 p. 344</ref>
+The Council did not accept Marvell, and they instead made [[Philip Meadowes]], a diplomat, assistant to Milton.<ref>Lewalski 2003 p. 293</ref> By September 1657, Marvell was finally allowed to be Milton's assistant, and the two become close. During this time, [[John Dryden]] was employed in the same office and, according to [[Barbara Lewalski]], it was "A remarkable happenstance, that the three best poets of the age should be together at the same time in Cromwell's bureaucracy!"<ref>Lewalski 2003 p. 344</ref>
 ===Nathan Paget===
@@ Line 32: / Line 36: @@
 This does not stop scholars from wanting to compare these two contemporaries together, especially with their conflicting ideas on politics. To Marjorie Nicolson, Milton spent his life combating and counteracting the philosophy of Hobbes, an individual that he believed was "The Atheist and Arch Heretic".<ref>Nicolson 1926 pp. 405–433</ref> However, this view was challenged a decade later by George Williamson, who believed that, in terms of philosophy and not theology or politics, Milton and Hobbes held similar beliefs.<ref>Williamson 1935 pp. 553–579</ref> These views became two extremes of a debate on the relationship between the two, and Nathaniel Henry, to try to find a compromise between both sides, argued that both were wrong because "Hobbes was no atheist"<ref>Henry 1951 p. 241</ref> and that "Milton and Hobbes were in reality somewhat opposed in their views".<ref name="Henry p. 249">Henry 1951 p. 249</ref>
+Henry argued that the only way to determine an intellectual relationship between the two men was to analyse how their philosophical views, and, particularly, "Milton's views on the soul must be considered from a wider point of view".<ref name="Henry p. 249"/> The view that Milton held of the soul was the [[Anabaptist]] idea of [[soul sleep]]ing. Hobbes, according to Henry, was a follower of [[John Calvin]]'s ''Psychopannychia'', which "was a tract against the 'Anabaptist' doctrine of the sleep of the soul between death and resurrection, separating the two further.<ref>Henry 1951 p. 232</ref>
+The two were also opposed in their views on how best to prevent Catholicism to enter into England. Milton believed that the only way to stop Catholicism was to remove all centralised government and liturgical practices and, according to Timothy Rosendale, "he flatly denounces the liturgy as 'evil'" and as a "popish relic".<ref>Rosendale 2004 p. 152</ref> Hobbes argued that this decentralisation could not have this effect because, as Patricia Springborg points out, the "national religions of the Reformed Church still retained theological doctrines which could give Roman Catholicism a foot-hold in the realm".<ref>Springborg 1994 p. 555</ref>
-Henry argued that the only way to determine an intellectual relationship between the two men was to analyze how their philosophical views, and, particularly, "Milton's views on the soul must be considered from a wider point of view".<ref name="Henry p. 249"/> The view that Milton held of the soul was the [[Anabaptist]] idea of [[soul sleep]]ing.
-  Hobbes, according to Henry, was a follower of [[John Calvin]]'s ''Psychopannychia'', which "was a tract against the 'Anabaptist' doctrine of the sleep of the soul between death and resurrection, separating the two further.<ref>Henry 1951 p. 232</ref>
-The two were also opposed in their views on how best to prevent Catholicism to enter into England. Milton believed that the only way to stop Catholicism was to remove all centralized government and liturgical practices and, according to Timothy Rosendale, "he flatly denounces the liturgy as 'evil'" and as a "popish relic".<ref>Rosendale 2004 p. 152</ref> Hobbes argued that this decentralization could not have this effect because, as Patricia Springborg points out, the "national religions of the Reformed Church still retained theological doctrines which could give Roman Catholicism a foot-hold in the realm".<ref>Springborg 1994 p. 555</ref>
-  Milton taught that the Bible does not teach that the soul survives after death. Instead, it clearly states that rather than being immortal, human souls that sin can be “destroyed” and “shall die.” (Acts 3:23; Ezekiel 18:4, Douay-Rheims Version) We are all born sinners.. Since the soul is mortal, such a place as Limbo can not exist. Also, the Bible speaks of death as being a state of unconsciousness, similar to sleep. Ecclesiastes 9:5, 10; John 11:11-14, Jesus refered to death as sleep and that there will be a time when he awakens the dead John 5:28-29. The apostle Paul wrote: “The wages sin pays is death, but the gift God gives is everlasting life by Christ Jesus our Lord.” NWT (Romans 6:23) Yes, the ‘great reward’ is life, and it is not a wage that we can earn. It is a free gift. Jesus said that the reward is “in the heavens” because it comes from Jehovah. When we die, we RIP, (rest in peace) until we hear the commanding call to come out for a resurrection, and then judgement. (John 5:28-29 and Rev. 20:7-10,13)(Lake of fire comes in at the second death, not the fist one. Fire destroys, the torment is not having life any longer. Hell is the common grave of man kind, its a collective pit of dead bodies; one to which we'll no longer need in the new order of things, because after judgement no one will be dying, so no need of a grave..Rev 20:14, 21:8) The gift is that The anointed receive “the crown of life,” that is, in their case, immortal life with Christ in heaven to reign along side him over the earth. Romans 8:17; Rev.20:6 (James 1:12, 17) Those with an earthly hope, the “other sheep,” look forward to inheriting everlasting life in an earthly paradise. (John 10:16; Revelation 21:3-5; Mat 5:5; Ps 37:9-11) For the other sheep, the Thousand Year Reign of Christ will prove to be a time of restoration and liberation. During this Millennial Jubilee, Jesus will apply the benefits of his ransom sacrifice to believing mankind and will reverse the effects of sin. (Revelation 21:3, 4) By the end of Christ’s Millennial Reign, mankind will reach human perfection and will be completely free from inherited sin and death. (Romans 8:21) With that accomplished, the Christian Jubilee will be over.  For both classes, the “reward” is unearned. Both the anointed and the “other sheep” receive their reward by Jehovah’s “surpassing undeserved kindness
- No wonder, for Milton, unscriptural teaching has always run counter to the common sense of sincere Christians!(However, it is, God is not interested in numbers, but in the quality of ones heart..Milton was one of a kind in his day, few and far between.. One who in his last days, looked forward with keen anticipation to the fast-approaching time when Jesus’ Kingdom rule and when “the knowledge of Jehovah God” will fill the entire earth.Isaiah 11:9; Daniel 2:35, 44, 45.
-(Taken in parts from WTCD 2010)
 ==Notes==
@@ Line 45: / Line 44: @@
 ==References==
+* Garrison, John. “Plurality and Amicitia in Milton’s Epitaphium Damonis,” '' Milton Quarterly '' 46.3 (October 2012): 154-173.
 * Henry, Nathaniel. "Milton and Hobbes: Mortalism and the Intermediate State," ''SP'', Vol. 48 (1951): 234–249.
 * Kerrigan, William; Rumrich, John; and Fallon, Stephen (eds.) ''The Complete Poetry and Essential Prose of John Milton''. New York: The Modern Library, 2007.
@@ Line 53: / Line 53: @@
 * Patterson, Annabel. "Milton, Marriage and Divorce" in ''A Companion to Milton''. Ed. Thomas Corns. Oxford: Blackwell Publishing, 2003.
 * Rumrich, John. "Radical Heterodoxy and Heresy" in ''A Companion to Milton''. Ed. Thomas Corns. Oxford: Blackwell Publishing, 2003.
-* Rosendale, Timothy. "Milton, Hobbes, and the Liturgical Subject" ''SEL'' 1500-1900. Vol. 44 No. 1 (2004).
+* Rosendale, Timothy. "Milton, Hobbes, and the Liturgical Subject" ''SEL'' 1500–1900. Vol. 44 No. 1 (2004).
-* Springborg, Patricia. "Hobbes, Heresy, and the ''Historia Ecclesiastica''". ''Journal of the History of Ideas'', Vol. 55 No. 4 (Oct., 1994): 553–571
+* Springborg, Patricia. "Hobbes, Heresy, and the ''Historia Ecclesiastica''". ''Journal of the History of Ideas'', Vol. 55 No. 4 (Oct. 1994): 553–571
 * Williamson, George. "Milton and the Mortalist Heresy," ''SP'', XXII (1935): 553–579

v t e John Milton
Topics	Poetic style Reception history Religion Politics Early life Relationships
Poetry	Poems 1645 On the Morning of Christ's Nativity Upon the Circumcision The Passion Arcades Comus "Lycidas" "L'Allegro" "Il Penseroso" Paradise Lost Paradise Regained Samson Agonistes Poems 1673
Antiprelatical tracts	Of Reformation Of Prelatical Episcopacy Animadversions The Reason of Church-Government Apology for Smectymnuus
Divorce tracts	Doctrine and Discipline of Divorce Judgement of Martin Bucer Concerning Divorce Tetrachordon Colasterion
Political tracts	Areopagitica The Tenure of Kings and Magistrates Eikonoklastes Defensio pro Populo Anglicano Defensio Secunda A Treatise of Civil Power The Ready and Easy Way
Other writings	Of Education The History of Britain Of True Religion
Individual sonnets	"When I Consider How My Light is Spent" "On the Late Massacre in Piedmont" "Methought I Saw my Late Espoused Saint"
Disputed	De Doctrina Christiana
Related	John Milton (father) Edward Phillips (nephew) John Phillips (nephew) Milton: A Poem in Two Books (1804–1810) Neo-Miltonic syllabics